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The Florida mom who got Amanda Gorman’s poem restricted says she’s sorry for promoting the Protocols of the Elders of Zion
(JTA) – Months before a Miami-area mother persuaded a local school to remove an Amanda Gorman poem from its elementary-aged library, she was posting antisemitic memes on her Facebook page.
Now, Daily Salinas is apologizing for one of those things — and unrepentant about the other.
“I want to apologize to the Jewish community,” Salinas told the Jewish Telegraphic Agency on Wednesday. She was saying sorry for a Facebook post she shared in March offering a summary of “The Protocols of the Elders of Zion,” a notorious antisemitic forgery written more than a century ago in Russia.
“I’m not what the post says,” Salinas said. “I love the Jewish community.”
The post came to light this week after the Miami Herald identified Salinas as the Miami Lakes, Florida, mother who petitioned her children’s school to limit students’ access to the Gorman poem. Gorman read the poem, called “The Hill We Climb,” at President Joe Biden’s inauguration.
Salinas also petitioned the school to restrict children’s books about the Black poet Langston Hughes and about Black and Cuban history. After a committee reviewed her challenges, the Miami-Dade County school district opted to restrict all but one book about Cuba from grades K-5, while leaving them available to middle school students.
Salinas challenged the Gorman poem — which she says she hasn’t read in its entirety — on the grounds that it contains “indirect hate messages.” The review committee said it “erred on the side of caution” in deciding to limit students’ access.
The Miami Herald did not mention Salinas’ social media activity. But after the story about her was published, a left-wing group, Miami Against Fascism, called attention to a Facebook account it identified as hers. The account, which JTA reviewed, features a flood of political posts reflecting right-wing ideologies — and the antisemitic Protocols.
Salinas’ post about the Protocols included a list of steps depicting how “Jewish Zionists” would achieve world domination. The graphic included stages such as “Place our agents and helpers everywhere,” “Replace royal rule with socialist rule, then communism, then despotism,” and “Sacrifice people (including Jews sometimes) when necessary.”
Reached by JTA on Wednesday, Salinas confirmed that the post about the “Protocols” was hers and apologized for it, saying she hadn’t read it beyond the word “communism.” Salinas said her aversion to communism stems from her Cuban identity. She added that English is not her first language.
“I see the word ‘communism,’ and I think it’s something about communism,” she said. “I didn’t read the words.”
Salinas said that her heart became “tight” with pain when she thought that people would see her as antisemitic for sharing the Protocols post. After speaking with JTA, Salinas deleted the post.
Salinas said she was speaking with JTA after declining to talk with other media outlets so that she could apologize. She said she is Christian and added, “We are super protective of the Jewish people.” She added that she has Jewish friends and is a fan of the Israeli Netflix series “Fauda.”
She said the books about Cuba that she challenged “don’t tell the whole story about Cuba, communism, the dictators, their people that are dying and trying to come to America.” The significant population of Spanish-speaking immigrants from countries with a history of communism, many of whom tend to be politically conservative, has played a growing role in the region’s culture wars.
Salinas’ Facebook feed reflects the kinds of right-wing memes that continue to circulate widely, although she told JTA that she did not post everything on it herself. Miami Against Fascism also shared video of Salinas with the Proud Boys, a far-right group with ties to antisemitic activists, as well as a video of her attending a school board protest last year with Moms For Liberty, a “parents’ rights” group active in pushing for book removals across the country. Such groups have been instrumental in leveraging laws signed by Florida Gov. Ron DeSantis that enable parents to challenge the presence of any book in school libraries. In some instances, those challenges have led to the removal of books about the Holocaust and Jewish culture.
Salinas told JTA she was not a member of either group and said she had just been in attendance at protests where they were both present. A Moms For Liberty media representative also told JTA Salinas was not a member of the group and said, “We denounce antisemitism in all its forms.”
Asked why she wanted the books removed in the first place, Salinas said she had just been expressing her “opinion” that they did not “support the curriculum” but declined to elaborate.
She said she had only read parts of the books. “They have to read for me because I’m not an expert,” she said. “I’m not a reader. I’m not a book person. I’m a mom involved in my children’s education.”
A representative of the school district told JTA in a statement that “no literature (books or poem) has been banned or removed,” and that “it was determined at the school” that Gorman’s poem was “better suited for middle school students.” In publicly available meeting minutes, the review committee said the “vocabulary” of Gorman’s poem was “determined to be of value for middle school students,” and similarly that the “content and subject matter” of the Hughes poems were determined to be for middle school readers. The district did not respond to JTA’s queries about Salinas’ Facebook activity.
Gorman said on Twitter that she was “gutted” by the removal in Salinas’ children’s school. “Often all it takes to remove these works from our libraries and schools is a single objection,” she wrote.
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The post The Florida mom who got Amanda Gorman’s poem restricted says she’s sorry for promoting the Protocols of the Elders of Zion appeared first on Jewish Telegraphic Agency.
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When Hate Hides Behind Nuance, Babka and Protest Cannot Rise Half‑Baked
A Breads Bakery location in New York City. Photo: ZUMA Press Wire via Reuters Connect
This weekend, a crowd wrapped around the corner of 63rd and Broadway in New York City, lining up for babka and bread at Breads Bakery. But this wasn’t the usual pre-Shabbat rush. It was a quiet show of solidarity with the Israeli-owned bakery, after union activists urged it to sever ties with Israel.
A line for pastries became a reminder that antisemitism doesn’t always announce itself with slurs or slogans. Sometimes it appears in smaller, more familiar spaces — through pressures and demands that seem benign on the surface.
When New York City’s new mayor, Zohran Mamdani, revoked a series of executive orders aimed at combating antisemitism, the justification was familiar: overly broad, insufficiently nuanced, potentially chilling to free speech. For many Jews in this city — especially those who are visibly Jewish or openly supportive of Israel — this reversal did not feel like balance restored. It felt like protection withdrawn.
New York is home to the largest Jewish population outside of Israel, and Mamdani’s decision came at a moment when antisemitic threats are rising nationally and globally, when synagogues and schools require armed guards, and when fear is not theoretical but lived.
One word — nuance — has stayed with me.
Not long before the mayor’s announcement, a friend objected to the International Holocaust Remembrance Alliance’s working definition of antisemitism: Too broad, too political, not nuanced enough. I had heard the argument before — but hearing it again, now, felt revealing.
Can we fight hate in the language of nuance?
For decades, we have treated language as a tool of moral repair. We revised terminology to be more inclusive, more precise, and more humane. We expanded our understanding of gender and identity. Language evolved to widen the circle of belonging.
Names matter. If language shapes how people are seen — and how they see themselves — then these changes matter.
But somewhere along the way, the project of inclusion began to drift.
Refining language stopped functioning as a starting point for justice and became a substitute for it. Linguistic correction began to stand in for moral and institutional accountability. We treated vocabulary changes as progress, even when the underlying structures remained unchanged.
We changed the words without changing the world.
As we focused on more delicate modifiers and culturally sensitive phrasing, we also became cautious in how we described injustice — so cautious that we often avoided confronting it at all. Language became a tool to minimize, camouflage, or justify inaction.
Nowhere is this clearer than in how we talk about antisemitism.
At a time when antisemitic incidents are rising, the insistence on narrower definitions and softer language feels less like rigor and more like retreat. Definitions tighten just as hostility becomes more explicit, more public, and more emboldened.
And the question lingers: Are we blurring the reality of antisemitism out of fear that naming it clearly will constrain legitimate criticism of Israel? Are we reinforcing old tropes equating Zionism with racism, legitimizing a wave of boycotts and, increasingly, outright acts of violence against Jews?
Would we ask other marginalized communities to soften the words used to describe the hatred aimed at them?
If we would not ask it of others, why do we ask it of Jews?
Outside of Breads Bakery, the protest didn’t sound like a protest. No bullhorns, no chants — just a line of New Yorkers waiting for pastries to push back against a union’s demand that the bakery cut ties with Israel. It turns out that you can fight antisemitism with babka.
But the gesture can be quiet only if the definition is not. We cannot fight what we don’t hear, and we cannot hear what we refuse to name. When antisemitism hides behind nuance, policy, or the polite language of activism, clarity stops being optional. Even a line for babka can become a battleground against hate — but only if the hate is named plainly. Buying bread may seem like a Beijing form of activism, but when the message it sends is clear, hate can no longer hide in the shadow of nuance.
Gillian Granoff is a New York–based writer focused on Jewish identity, the Israel–diaspora relationship, and the challenges of navigating antisemitism after October 7. Her work draws on personal experience and time spent in Israel, bringing cultural insight and emotional clarity to her essays. She holds a degree in Comparative Literature from Brown University and spent more than a decade as a senior reporter for Education Update, an award-winning New York education newspaper.
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Somali Regions Reject Mogadishu’s Move to Cut Ties With UAE
People hold the flag of Somaliland during the parade in Hargeisa, Somaliland, May 18, 2024. Photo: REUTERS/Tiksa Negeri
Three self-governing regions in Somalia that have close relations with the United Arab Emirates have dismissed a decision this week by the central government to sever ties with the UAE, a long-term sponsor.
On Monday Somalia annulled all agreements with the UAE, including in the field of security, accusing the Gulf country, which has trained and funded Somalia’s army and invested in its ports, of undermining Somalia’s national sovereignty.
Somalia did not provide further explanation of its reasons for the move. Mogadishu is investigating allegations that the UAE whisked a separatist leader out of Yemen via Somalia. Separately, the UAE has been linked to Israel’s recognition last month of Somaliland, a breakaway region of northern Somalia, as an independent state.
The UAE‘s Ministry of Foreign Affairs did not immediately respond to a request for comment on Somalia’s decision. The UAE has longstanding interests in the Horn of Africa and Red Sea regions, where it has frequently vied with other wealthy Gulf states for influence.
Somaliland and two semi-autonomous states, Puntland in the north and Jubbaland in the south, said they would not recognize the decision by Mogadishu to cut ties with the UAE.
“Somalia’s daydreaming changes nothing … The UAE is here to stay, no matter what a weak administration in Mogadishu says,” Khadar Hussein Abdi, Minister of the Presidency of the Republic of Somaliland, said late on Monday.
The Jubbaland regional government said Mogadishu’s decision was “null and void” and existing “security and development agreements will continue to exist.”
Puntland said the decision would have no impact on relations between it and the UAE, including over the coastal city of Bosaso where a subsidiary of the UAE‘s DP World has a 30-year concession to run the port.
EXPANDING INFLUENCE
The UAE has long leveraged its wealth to expand its influence across the Horn of Africa, using a mix of economic, military and diplomatic clout to exert regional power.
For decades Somalia’s federal government has possessed only limited authority across the country, and has failed to defeat Islamist militants, despite years of international support, including African peacekeepers and US air strikes.
The UAE trained hundreds of Somali troops from 2014-2018, and still covers salaries and provides logistics for around 3,400 Somali military police and special forces troops in and around the capital, according to senior Somali sources.
It has also forged bonds directly with regional governments, committing hundreds of millions of dollars to ports and military infrastructure on the coast along global shipping routes.
Two Somali officials, speaking on condition of anonymity to discuss sensitive diplomacy, told Reuters that in place of UAE military funding the country could turn to the UAE‘s wealthy Gulf rivals Qatar or Saudi Arabia for help.
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Syria’s Kurds Protest Aleppo Violence as Fears of Wider Conflict Grow
Syrian Kurds attend a protest in solidarity with the people in the neighborhood of Sheikh Maksoud and Ashrafiya, as the last Kurdish-led Syrian Democratic Forces (SDF) fighters left the Syrian city of Aleppo on Sunday, state-run Ekhbariya TV said, following a ceasefire deal that allowed evacuations after days of deadly clashes, in Qamishli, Syria, Jan. 13, 2026. Photo: REUTERS/Orhan Qereman
Several thousand people marched under the rain in northeast Syria on Tuesday to protest the expulsion of Kurdish fighters from the city of Aleppo the previous week after days of deadly clashes.
The violence in Aleppo has deepened one of the main faultlines in Syria, where President Ahmed al-Sharaa’s promise to unify the country under one leadership after 14 years of war has faced resistance from Kurdish forces wary of his Islamist-led government.
Five days of fighting left at least 23 people dead, according to Syria’s health ministry, and saw more than 150,000 flee the two Kurdish-run pockets of the city. The last Kurdish fighters left Aleppo in the early hours of Jan. 11.
On Tuesday, several thousand Syrian Kurds protested in the northeastern city of Qamishli. They carried banners bearing the logos of Kurdish forces and faces of Kurdish fighters who died in the battles – some of whom had detonated explosive-laden belts as government forces closed in.
FEARS OF WIDER CONFLICT
Other posters featured the faces of Sharaa and Turkish Foreign Minister Hakan Fidan, crossed out with red “X”s and carrying the caption “Killers of the Kurdish people.”
Turkey accuses the Syrian Democratic Forces – the main Kurdish fighting force which runs a semi-autonomous zone in northeast Syria – of links to the Kurdistan Workers’ Party, which Ankara considers a terrorist organization.
Many Kurds say last week’s bloodshed has deepened their skepticism about Sharaa’s promises to govern for all Syrians.
“If they truly love the Kurds, and if they sincerely say that the Kurds are an official and fundamental component of Syria, then the rights of the Kurdish people must be recognized in the constitution,” said Hassan Muhammad, head of the Council of Religions and Beliefs in Northeast Syria, who attended Tuesday’s protest.
Others worry that the bloodshed will worsen. Syria’s defense ministry on Tuesday declared eastern parts of Aleppo still under SDF control to be a “closed military zone,” and ordered all armed forces in the area to withdraw further east.
Idris al-Khalil, a Qamishli resident who protested on Tuesday, said the Aleppo violence reminded him of the sectarian killings last year of the Alawite minority on Syria’s coast and the Druze minority in the country’s south.
“Regarding the fears of a full-scale war – if they want a full-scale war, the people will suffer even more, and it will lead to division among the peoples of the region, preventing them from living together in peace,” Khalil said.